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In the biblical tradition God is the Ifeker of the natural l i g h t , a s well as being the oxigin of the spiritual one, and His name 3 * 1 /Y* denotes one who s h i n e s . T h e Fathers dealt with the Light in Christ’s t rans f i g u r a t i o n , F u r t h e r m o r e , the

content of the Law is characterized as spiritual l i g h t , a n d the same applies to the eschatological situation of the sennts in

104 blessedness#

We may now turn to the examination of how ST. GREGORY harmonizes the Greek tradition with the biblical one in his trinitard.an image of Light,

In a very important passage of the Oration on Holy Baptism, ST. GREGORY expounds his doctrine about the three Lights according to a scheme which reminds us of PLOTINUS’ theory about the outflow of light and the graduation of the lower hypostasels. According to ST. GREGORY God is the first Light, the angels, the second, and the third one is man. It is note-worthy that the properties of the first Light, as ‘‘ (highest), ’* airp crj xav *' ( unapproach­ able) ; and (ineffs,ble), are <xbo the tradx-tional Greek philosophical properties of the cardinal and ultimate principle, v/hich is " o^Te- vtù KciTa-^Tffov^o-iTÉ^ Tvô^io p-nTov" The texture and wording of this passage is very similar to tliat one of the second theological oration, v/here ST. GREGORY refutes PLATO’S comception of God.^^^ He says that ' ( -Q-eov ) pcio-o-» ptav o-S'xTv o cTov >

va-TiOT6r p Î this is an exactly

parallel wording bo " iLci.TcO\v\ gfTov' ^ cAlrt-'Aoyto p ’nTA'', but in reverse order. The phrase it IW-ya-rov "

__

^ 7 ^

corresponds to " o-vTt- 7\ô^üa p-nTov and the I'vo^trAi 'bd- a&vvàTiOTd-pou^ to " oVxd- V to orTou" , but in each case there is a

dj.fferont point of reference namely, God and Light. Although Light is incomprehensible and ineffable, it illuminates every reasoning creature.^®® The procedure is the same with that of •PLATO and PLOTINUS ; the soul is invited to follov/ its higher

hypostasels gradually in order to be illuminated by the noetic Light. ST# GREGORY, almost repeating PLATO’S relevant texts,

says " Tq-vto % v voyxtoTs ( s c, God who is Light), oVé'p

cu o-'d'vx VO IS vi/MpS' Ô c r-o v O-V ix.cxB'ai p u T ^ PxvTq —

{U-dYOV K.ct( ocro\) CLv c|)a.vTPLa-& 60 j-tg-v ^ i y a .ir£ 0 ^ 6 vov ' iL o u ' o'crx>y o lv â.yCL'n-Ào-copLéry ^ o ù ) & ts 1/0 o V fu

Of course we encounter here the Plotinitin theme of the

111

purification and contemplation of the soul, which is governed . 112

by the love of mind. The soul turning from the visible world to the noetic,realities, binds itself to the mind, and in like manner the Christians who advance beyond' purification reach the

stage of being d \9-eo.en-H e-p pi" from the rest. Man

is by'nature 'I &-e o e i ^ y ] c ^ , since he possesses the power of

reasoning, by which he is the third Light after God and the angels, but ST. GREGORY also speaks about the first light of the

- f T 3 -

At first sight it might have been said that in comparison with the Greek conception of light, especially when it is considered ontologically, ST# GREGORY’S doctrine appears to have an identical or at least parallel development, but a deeper study disproves this superficial judgement# What is of paramount significance is belief in the Holy Trinity in a concrete and biblical way, and to such an extent that everything is connected with the Mystery of Holy Economy, where God manifests Himself* Thus ST. GREGORY

explains how he comprehends the use of the light-symbolism for

God; d (sc. ST. GREGORY speaks of himself),

T o HaTp) ' K o u ' U HLOU ^ A y IcO l Ï Y e ij J jL C ir i D'dd) -

p ozTjxdVoV ' fev d>-7\û\JTP.5"'éüTiV7) crv I a, K cu ri eV T-^^3\(x|jTr^ÔT'HTPS „

In this elucida.tive passage two dogmatic points must be underlined (a) That man experiences the divine Light by vision ( ** eiop/ou" ) as it is contemplated ( d 0-e-U>

p

ovTjz. e-v-ov *' ) in the Father, Son and Holy Spirit ; this spiritual experience claims from the believer a gradual perfection, which makes him " (b)

that the result of this vision is the aclmov/ledgement that the Persons have unity of nature, viz. consubstantiality and a unique outpouring

of their brightness, viz. unity of power and energy. It seems clear that ST. GREGORY uses the image of light to defend the

homoousion since light, being the same in all its parts by nature, is more appropriate to express, so to speak, the consubstantiality. These points may be further elucidated by three other passages, where trinitarianism is more obvious, and ett the same time the final goal is crystal clear. ' A presentation in juxtaposition of .these three passages, will serve out understanding of ST. GREGORY’S

7 % _

P a s s a g e , Or. 4O.4I P.O. 36, 417A-0 « ^ iccü irf J iroli;Tu)V ^ (^v^ao-6- jj.0» Tny KcLyçliV TTapaK,<xTct©T^kyiU .Hr/i/

éîs TTo-Tepa.

^

ycou\)1~ov^ xoJ ^'Sj'tov Ipv^jxA

jxo)io'|-tav... Tpüûi/ aTTï! —

piovaTTtiçov avj-t.£pv'i’a.v^-06'Oi/ gitcLcrlôv zcaS^cs^'VTo S’ewpoujtevoVjCnsTor^po. k!ctî Vfo^

fcs

Vk)\l Ko!

To '^^iDi/ 1Tvéup-a^(çv)^acRrt?jze7ns WiioT^p T^sl^<oTo\TbS,'‘OdoWq

Tçlfa^ (Tuv

aJWTi'y\'~)\o\s VoozTp evcL

'Srcv'Tni/

i p o o v o n D l 'n —

Ta jTOVTo T-nv p^ovcLp-xCcLV. Ou £j>\9cLvo) tÎ> 6V vo-^o-^^i^aool toTs

Tptcrc cyuTTOpiCLI ' OV C^\9civ{jù TT éVâvci

«f’i'pojo-ct^ .^^OvaV

%v ~n Twv Tpiwv cpocvrao-d'dô ^tovTo uojui^O) Toirav^

KjU T")lV ÜvplV 'Tr&TT^'VXp601^0.1 ^ vlCU TD oAéToV ‘Bt^cpv^fcV, 0 ^ K

TO po^y6rOo«$ To"6TOU K pcnrcis^cx-êerv p y ( X ^ ù û T a üTp^ëî'oV 170 nro — |X<^V6O.^0TccV r d : Tpfa o-uv^co Oeuop^ou ^ ptfav 0plw >y^a.p'im3'o(

o^K'eXoùV p^ÉfTpTCr^i To 4^605 ^V(^c>|xe-vou"i

î Or* 39e 1 1 P.G. 3 6, 345CD ^ ^ o \ j o T c x V & i ifù O J \ A

6Vt CplOTl

TT'epi acrTpct'îp^'viT^

K_0U Tpfo-f* Tp ( cvC p6y

(<^£\.T0^ T<v^

TC1X

0.9 ^

«^i'toov if rfo cr-TodoT/s

. - . €r('xé-

- iTp ci (TTC rroL ^ ^ t k L p u T ^

t o v

T';%% ovcr-^os 7\c/—

^ov J

e/~cou\/ ^3-e^c!^T^'CoS

.

^Q-ioup eriro a ^ d p ^Sicupe'rcoS, ,

b(_ou

6^ u I/o ^ Tot( ^ (

jL

p-n pc6V

iü

S . ^'.tv ^cLp ^ y

Tpi

o~<V

of 9-6t£!tas ^ Tccu Tdl

eV roL "eu o R n

Q '& l> ir n s jd

- 1r s -

Passage III, Or, 31.14 P.G. 36, 148D-149A "c-D. i l o i v o^ y l v

TT^tSç, cLp-C ^oxê-povs t U ' T6- ) %p7v 6^9 D 6^eos^of/

P^CL &-ec>T^S'J<^à IT^oç &V T<x e ] oUJtoÏÏ iVy ovoL£))op<xy'l4x6f^Kov

T^CCC

Tl IcR^Ê'U^Taf. Oj

^ VO p.6U

pLCcTfADV j

llTTOy

-Otps' o d ^ d v^ TTpc'TÊ'poi/ ; T O ^d^ciTe-pov *

■ Td?jutV6T0Ll ^ oOS^e

pd-piÿToU^ OvSë^VI fîoV^(TOL

p&p((Fl'oTs

1?

^ K0LVT(LU(9ct )\o'^6(v "^irTiv S ^ d âp^pioTo^'^ëA/ p^pt^pfoyp-

yoi6

S

êt

T {TUvWpws a rr&iv 9

tot

7)^ "

t x u

ofov l&v f^iois Tpioii/^x^ —

|leVoi5 9-Tbo^Acov^ pifoL IDi? cpiüTPS crJ^T(.ga<ri5.'^^^"ra\/ pcei/ o3v irpos

• T'XV i^iTnl^Pb

vj.^lOP"Uol

T*ni/

t u p

alT^cLV^vicÙl^i/ |x(?v2cp

,-

fcV nptV TO (f oiVToc^tipL6vPV' OTa\/

Try05 TT

^ “xcx/ Aa'^èu.niis ccrpciiTS ^T'vdcL^) S-xpivtos 61X67

dvvcL^

■ n /jo d 0 p 0^ X 'p ja ^ Tcx ® “p o o-t x i vcTp.6\/ct" >

First of all it must be noted (a) that the three passages show unity in their use of the trinitarian images of the torch

119 120

(in pass. I), pure light (pass. II) and sun (pass. Ill); (b) that the light -symbol!sm is the original image from v/hioh the other two derive, since according to ST. GREGORY’S cosmology, matter ( V '^ 'K ) follows ontologically the s p e c i e s , a n d (c) that the ultimate goal of using the threefold image of Light is the defence of the hqmc^ion.vis~a-vij? the heretical attacks. The homoousion is the gi'eatest point of ST. GREGORY’S trinitarian doctrine, and of course it forms the background to each of the above quoted passages. To be precise, in passage I there is

- 1 7 6 ^

an explicit hint against Arianism, Sabellianism and Pnenmatomachianisiy}^ in the statement that the baptised must confess faith in our Godliead, who is " O U C6 o i v u fp L -o S X o V O Vtt{c uS ( f d cr-ecr-tv" ^

01 O f 0/

a thing that Arius taught, " O r t d cou S cc. v opx e y xi\/ • v\

piei PUpiArciv vVé-p-€o^cus which is Sabellius’s

doctrine of " W v t p T t TV'.TtIvcSttiu TTCLVTO

I ;

a belief whichYPneumatomaohians j/efused. On the other hand the conclusion of passage II is indicative of the condemnation of Arius’ and Sabellius’ h e r e s i e s , w h o are explicitly mentioned; " MTré-tvTtO

u f z w i / 1 : %

'^I

p

-

o u o

<

o u

d 7

o

C ^ 6 - 1 C X

l o u o

~

u v

o J p & c r i s ~ u o u

C o i f , v ^ / ( ' . \ \C 1 \ T / 123

iA A perioO h ic u p e c r is ^ T d 6ix_ à>{CLp.&Tpou i<^l<oc Kcu c p o z ip a -piU Cib~^e{(Xy‘[

whereas pe.ssage III begins apologetically, by stressing that the 124 orthodox theologis.n has to argue against both heresies together*

We touched on ST. GREGORY’S specific purpose in some detail in order to stress the necessity which produced the use of the image of ’lighi? and which might be characterized as paedagogical end apologeticj

we find that ST. GREGORY theologizes only in order to define what is heresy, i.e. what is not Orthodoxy, and that he restrains himself from giving an abstract;definition of what orthodoxy is. On this latter, he is satisfied to declare only his belief in God the Father, the Son and the Holy Spirit, preserving thus the immediacy of the biblical tradition. A point of departure for understanding intimately the use of the light-iraag© is the well laiown bipolar scheme; "

€V T p LCL and vice versa^^"^ whereby the homoousion and the monarchy . remain the safeguard for the Orthodox belief, ^ u W u

in contrast to the exaggerated emphasis which is placed, upon only one part of this schema by the extremists of the heretical sects. Thus, the monarchy and the trinitarian consubstantiality of the Holy Trinity are illustrated, so to speak, under the image-light, as it is obvious from the underlined words of the follov.dng extracts;

Passage Is

'* Ou y^a.V6o TP e v v o n c r - a i fco-/ t oTs t p i T r^ p i —

A aprrojo-ai * <fâ-olvuJ t c l T p iW ^ ( £-

7

^6-1V , K-o j e?s> y i Cjy(X<f> d pop. g ( , . . to ( Tp f cl c r - o v e ^ t o Tp_ ~

p/pc. ^ |a(cxv' opto ' ^ c i j j i r d S a ^ dÛk 3 f 1/ y l jjL 6 - y p n < ^ j

To

cpLOS Jpoyoi/I'

" -feoo’ OTav €?iV6 0) ( p u j r t -n^pi a/rrpoi^^^'^Te Kct/

T ^ t w . A I CM pp-l T CH. I • CO

^1

Ctl P 6-T i V S ^ i/ucnTg- ■— Tai g i T p v p^VtPS ",

Passage Ills

S p 6 pi crToS p.6 p te p ( 0 -p l^ o 'l5 i . . vi B-&oT7iS^

to) ofov -^7\ifois Tpicrtp ^éxpp/vots |gf2\

t cT) on^ixpcLtns'^

While insisting imperatively on the analysis of the particular terms and their meaning, which were produced during the theological controversies, we must say that, in the above mentioned extracts, the terms 'I p ^Tt c h" ka'i VovdrrToW' * '^ell as their synonyms,

denote the two heresies of Arianism and. Sabellianism. On the other hand, the Orthodox refutation of these heretical extremes <xre.

_ - r r e _

presented under the following paradoxical schematizations;

H -r f f o — II ,, ^ I c/ ^ I I It

IcL TpiO. cie-^eiv — » e-iS to a-vou<p6popH.<xi

*’ To. Tpt^R o-vv&>ix)" — - r i (^U35 e.vi ^ o p x e v a u "

ryio-1 (5C TiApia£rfpc[(y97iT6" — '• Ddpiq orTpa cpôhrd" >1 S^icMpeTrod OL^l2upeSrtos" — " cr-uv/auFT^To/f 57-^ pVjx^vtDs" 'héV Tpitrq V "^Dp-évDis ^ — "pcuT To? ç>u)to$ or^|cpclots

which end Wi4i the stereotyped tenets '( a_|u.^picrTos 6V jA.6r p i6 rp i a p iè v o i^ •vf' (The undivided Godhead is in each divided Person

127

entire.)' In these symbolic images of a simultaneous conception of three torches and one ( "hdfXrraj" ) , three lights and one ( " Cfivs‘' ) , three suns and one ( " ofSsi <?$*' ), the paradoxical type of "

1 pii%&- 6 V Moyq.3 ( " recurs also with created images (as those of torch, light and sun) and shows the impossibility of the created world to illustrate the essence‘and the relations of the Three Hypostasels. At last, beyond the limits of creation, man is the first creature who has been invited by GOd himself through an act of perfect and absolute love, (viz. that of the incarnation) to break the ontological bonds of U n i t and darkness and to rest on the infinite abyss of the Divine Light. Then;

I ^ 5 u a ^ 'b /p o u > YPOU y c L ) \^ \ a~i[/ Ç p iü o fT ÿ

oQpcuVLtOV. cj>CL^£dV ^Ê^p-Hé-retl i 2 S Although ST. GREGORY uses the tri.nitarian image of Light,

referring simultaneously to three and one Lights, against a one-sided illustration! of AREUS or SABELLIUS, we must note however that this image is more appropriate to SABELLIUS’ heresy than ARIUS* since

by its nature the light is indicative of profound unity. This also applies to the Plotinian conception of light, which penetrates eveiy lower hypostasis without changing its essence. ST. GREGORY acquired clear insight into this danger when he expounded I Cor. XV, 28

0 -1 A.t 0 - r d TTOCvToi I v T r - S T c r - t dealt ivith the proper relation between orthodox theology and its soteriological presuppositions. The passage is of an eschatological content

1 2) K_cupo) X al-ÿcoiCxTO-tR'oLîr^toS ‘ Ovx: o TTq —

I I j ^ ^ ^

Tnp j Grcivxu)^ S d v ToV V To A Toff ^fov^ iVTTF&p £<STTV-~'

pocV Acuy TT'CtSV)^ ccrpos iLCMpoU d'fTO.crTj'OLCrd e-l f (it would entail Arianism), €•? *ccx. c r u y c l (p'\9-<£-l c r^ iS ^

(the final result surely leads to Sabellianism), p-Vi ^6-

'*7^1 .0 1 . n p p'xiT/o nrcVT?y> O T o L p c K ^ i^ \9 e r\ p d c r ^ - u j cncKT^ "4) 6-DS ^ P T C C V p y i T t ^ T I 7b pj6V ^ S êTT£.p YUl/ T o l ^

(<cu o D A e y o 7 o o s

naptusJ oS^Tbts /j^ipovré-S ^ clXof &6r06lS6i^ ^oyiOU'BEo'u ">(côpyiTi'- ' KPi TibuF p,ovov * xouro jpxp x oupoç u r r w A\op.ev 729 ST. GREGORY is most explicit in the fifth of his theological orations;

i C c t h 4 A J K - i A •^u^S ê'v (f>Ws , e t ^ ~B- e - o '^ n 1 3 0

Returning to a passage which has already been analysed in ] 31

Chapter IV' of this treatise, and in which God and creation are spoken of in terras of Mastery and Service, we may clarify yet

132

further our present outlook. In this passo,ge God is called ^*2fîx<bs‘' (cause) , " wS'Tpi oup S *' (creator), and rrbi 0 5 "

(Perfector), in the sense that " TUJ TTonyc d)" (so. ST. GREGORY speaks of himself), K p T T 4V 'T<^

_ - l 8 0

Cause, Creator and Perfector the function of each Divine Person in the Mystery of the Holy Dispensation is confessed, the energy ( k ) of the Holy Trinity is u n d i v i d e d . H e r e again we must underline the biblical character of ST. GREGORY’S theology which adheres to a strict ecclesiastical goal.

Compared to the use of this illustration by the Greek Philosophers, that of ST. GREGORY is kept within the Christian perspectives;

é-vSpy'jïoVi^ju.eWp £-üV o p w v " « This is why having referred to the biblical explanation of the illustration; Cause - Creator - Perfector, ST. GREGORY criticizes the majority of his contemporary .

135

heresies, viz. those of Arius and Sabellius. On the other hand

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